Frequently Asked Questions
Q: What does 'Thou shalt have no other gods beside me' mean?
A: This verse, the first of the Ten Commandments, teaches the fundamental Jewish belief in the absolute oneness of G-d. It prohibits worshiping or attributing power to any other beings or objects besides the one true G-d. Rashi explains that this commandment includes not even imagining that there is any other god, whether in heaven or on earth.
Q: Why is this commandment so important in Judaism?
A: This commandment is the foundation of Jewish faith. The Rambam (Maimonides) lists belief in G-d as the first of his 13 Principles of Faith. The Talmud (Makkot 24a) teaches that this commandment encapsulates the entire Torah, as complete devotion to G-d leads to observing all other commandments.
Q: What are considered 'other gods' today?
A: While ancient idol worship is rare today, the concept of 'other gods' includes anything that takes priority over serving G-d - whether money, fame, or other obsessions. The Sforno explains that this commandment warns against letting anything interfere with our relationship with the Creator.
Q: How does this verse relate to the rest of the Ten Commandments?
A: This first commandment establishes the basis for all others. As Ibn Ezra explains, just as a king first establishes his authority before giving laws, G-d first declares His exclusive divinity before giving subsequent commandments. All mitzvot flow from this primary relationship with G-d.
Q: What practical lesson can we learn from this verse today?
A: This verse teaches us to make G-d the central focus of our lives. The Midrash (Mechilta) compares it to a king who enters a city - the inhabitants must first acknowledge his sovereignty before anything else. Similarly, we must begin each day recognizing G-d's presence and authority in our lives.
The Prohibition of Avodah Zarah (Idolatry)
The verse "לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ" (Exodus 20:3) is the first of the Ten Commandments and establishes the foundational principle of monotheism in Judaism. Rashi explains that the phrase "עַל־פָּנָיַ" ("beside Me") means "in My presence" or "as long as I exist," emphasizing that any form of idolatry is an affront to Hashem's sovereignty.
Rambam's Explanation in Mishneh Torah
In Hilchot Avodah Zarah (Laws of Idolatry 2:1), the Rambam (Maimonides) elaborates that this prohibition includes not only worshipping other deities but also attributing any form of divinity to intermediaries, such as angels or celestial bodies. The Rambam emphasizes that Hashem alone is the sole Creator and Sustainer of the universe, and any belief in other powers denies this fundamental truth.
Midrashic Interpretations
The Mechilta (a halachic Midrash on Exodus) teaches that this commandment is phrased in the singular ("לְךָ" – "to you") to underscore that each individual bears personal responsibility to reject idolatry. The Midrash further states that accepting Hashem's kingship is the prerequisite for all other mitzvot.
Talmudic Perspectives
The Concept of "Al Panai" (Before Me)
Ibn Ezra interprets "עַל־פָּנָיַ" as meaning "in addition to Me," teaching that one cannot serve Hashem while also acknowledging other deities. The Sforno adds that idolatry is particularly grievous because it replaces the true Source of existence with falsehood.
Practical Implications in Halacha
Shulchan Aruch (Yoreh De'ah 146) rules that any act associated with idol worship—including making, benefiting from, or even discussing its practices—is forbidden. This extends to modern forms of avodah zarah, such as attributing power to materialism or false ideologies.